IV.AGE  EVALUATION 
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Sciences 

Corporation 


23  WBT  MAIN  STRUT 

VVftSTES,N.Y.  14SM 

(716)872-4S03 


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CIHM/ICMH 

Microfiche 

Series. 


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CIHM/ICMH 
Collection  de 
microfiches. 


Canadian  Inatituta  for  Hiatorical  Microraproductions  /  Inatitut  Canadian  de  micro«^eproduction8  liiatoriquea 


©1984 


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Technical  and  Bibliographic  Notat/Notas  tachr.iquaa  at  bibliographiquas 


Tha  Instituta  has  attamptad  to  obtain  tha  baat 
original  copy  availabia  for  filming.  Faaturaa  of  thia 
copy  which  may  ba  bibliographically  uniqua, 
which  may  altar  any  of  tha  imagaa  in  tha 
raproduction,  or  which  may  aignificantly  change 
the  usual  method  of  filming,  are  chectteid  below. 


D 


D 


D 


D 
D 


D 


Coloured  covers/ 
Couverture  de  couleur 


I      I    Covers  damaged/ 


Couverture  endommagAa 


Covers  restored  and/or  laminated/ 
Couverture  restaur^  et/ou  pellicuMe 


□    Cover  title  missing/ 
Le  titre  de  couverture  manque 

I      I    Coloured  maps/ 


Cartes  g^ographiquas  en  couleur 

« 

Coloured  ink  (i.e.  other  than  blue  or  black)/ 
Encre  de  couleu/  (i.e.  autre  que  bleue  ou  noire) 


I      I    Coloured  plates  and/or  illustrations/ 


D 


Planches  et/ou  illustrations  en  couleur 

Bound  with  other  material/ 
Ralii  avac  d'autras  documents 

Tight  binding  may  cause  shadows  or  distortion 
along  interior  margin/ 

La  re  iiure  serrde  peut  causer  de  I'ombre  ou  de  la 
distortion  le  long  de  la  marge  inttriaure 

Blank  leaves  added  during  restoration  may 
appear  within  the  text.  Whenever  possible,  these 
have  been  omitted  from  filming/ 
II  se  peut  que  certaines  pages  blanches  aJoutAas 
lors  d'une  restauration  apparaissant  dan*  la  texte, 
mais,  iorsque  ce!a  Atait  possible,  cas  pages  n'ont 
pas  6t4  filmtes. 

Additional  comments:/ 
Commentaires  supplimentaires; 


L'Institut  a  microf  ilmA  ie  meilleur  exemplaire 
qu'ii  lui  a  AtA  possible  de  se  procurer.  Les  details 
da  cat  exemplaire  qui  sont  peut-Atra  uniques  du 
point  de  vua  bibliographique,  qui  pauvant  modifier 
una  image  raproduite,  ou  qui  peuvent  exiger  une 
modification  dans  la  mAthode  normale  de  filmage 
sont  indiquAs  ci-dessous. 


I      I   Coloured  pages/ 


D 


Pages  de  couleur 

Pages  damaged/ 
Pages  endommagies 

Pages  restored  and/oi 

Pages  restaurtes  Tst/ou  peliiculAes 

Pages  discoloured,  stained  or  foxei 
Pages  d6colortes.  tacheties  ou  piquAes 

Pages  detached/ 
Pages  dAtachias 

Showthrough> 
Transparence 

Quality  of  prir 

Quality  inigaie  de  I'impression 

Includes  supplementary  materii 
Comprend  du  material  suppl^mantaire 

Only  edition  available/ 
Seule  Edition  disponible 


I      I  Pages  damaged/ 

r~n  Pages  restored  and/or  laminated/ 

r~71  Pages  discoloured,  stained  or  foxed/ 

I      I  Pages  detached/ 

r^  Showthrough/ 

I      I  Quality  of  print  varies/ 

r~~|  Includes  supplementary  material/ 

I      I  Only  edition  available/ 


1 

s 
1 

V 

4 

e 
b 
ri 
r« 
n 


Pages  wholly  or  paitially  obscured  by  errata 
slips,  tissues,  etc.,  have  been  refilmed  to 
ensure  the  best  possible  image/ 
Les  pages  totalament  ou  partiellement 
obscurcies  par  un  feuillet  d'errata,  une  pelure, 
etc..  ont  M  film4es  A  nouveau  de  fapon  A 
obtanir  la  meilleure  image  possible. 


This  item  is  filmed  at  the  reduction  ratio  checked  below/ 

Ce  document  est  film*  au  taux  de  rMuction  indiquA  ci-dassous. 


10X 

14X 

18X 

22X 

26X 

30X 

y 

12X 


16X 


20X 


24X 


28X 


32X 


ails 

du 

>difier 

una 

naga 


The  CODY  filmad  hara  haa  baan  raprodiicad  thanka 
to  tha  ganaroaity  of: 

Library  of  tha  Public 
Archivaa  of  Canada 

Tha  imagaa  appaaring  hara  ara  tha  baat  quality 
poaaibia  conaidaring  tha  condition  and  laaibility 
of  tha  original  copy  and  in  kaaping  with  tha 
filming  contract  apacificationa. 


Original  copiaa  in  priniad  papar  covara  ara  filmad 
baginning  with  tha  front  covar  and  anding  on 
tha  laat  paga  with  a  printad  or  iiluatratad  impraa- 
sion,  or  tha  bad.  covar  whan  appropriata.  All 
other  original  copiaa  ara  filmad  baginning  on  tha 
firat  paga  with  a  printad  or  iiluatratad  impraa- 
sion,  and  anding  on  tha  laat  paga  with  a  printad 
or  iiluatratad  impraaaion. 


Tha  laat  racordad  frama  on  aach  microficha 
shall  contain  tha  aymbol  ~-^ (moaning  "CON- 
TINUED'),  or  tha  aymbol  Y  (maaning  "END"), 
whichavar  appliaa. 

Maps,  plataa,  charts,  ate,  may  ba  filmad  at 
diffarant  reduction  ratioa.  Thoaa  too  larga  to  ba 
antiraiy  inciudad  in  ona  axpoaura  ara  filmad 
baginning  in  tha  uppar  iaft  hand  curnar,  laft  to 
right  and  top  to  bottom,  aa  many  framas  aa 
raquirad.  Tha  following  diagrams  iilustrata  tha 
mathod: 


L'axamplaira  filmA  fut  raproduit  grlca  A  la 
flAntroait*  da: 

La  bibliothioua  das  Archivas 
publiquas  du  Canada 

Las  imagas  suivantas  ont  4tA  raproduitas  avac  la 
plus  grand  soin,  compta  tanu  da  la  condition  at 
da  la  nattatA  da  I'axamphira  f  iim«,  at  an 
conformity  avac  las  conditions  du  contrat  da 
filmaga. 

Las  axamplairas  originaux  dont  la  couvartura  an 
papiar  ast  ImprimAa  sont  filmte  an  comman9ant 
par  la  pramiar  plat  at  an  tarminant  soit  par  la 
darnlAra  paga  qui  comporta  una  ampreinta 
d'impraaaion  ou  d'illustration,  soit  par  la  sacond 
plat,  salon  la  caa.  Tous  laa  autras  axamplairas 
originaux  sont  film6s  an  commandant  par  la 
pramlA/a  paga  qui  comporte  una  amprainta 
d'impraaaion  ou  d'illustration  at  an  tarminant  par 
la  darnlAra  paga  qui  comporta  una  taile 
amprainta. 

Un  das  symbolaa  suivants  apparaltra  sur  la 
darnlAra  imaga  da  chaqua  microficha,  salon  ie 
cas:  la  aymbol*  -^  signlfia  "A  SUIVRE",  la 
aymboia  y  slgnifia  "FIN". 

Las  cartaa,  pianchas,  tableaux,  ate.  peuvant  Atra 
filmto  A  das  taux  da  rAduction  diff Arants. 
Lorsqua  la  document  eat  trop  grand  pour  Atre 
reproduit  en  un  aaul  ciichA,  II  est  f  limA  A  partir 
da  I'angia  supArieur  gauche,  de  gauche  A  droits, 
et  de  haut  en  baa,  en  prenant  la  nombre 
d'imagea  nAcassaira.  Las  diagrammes  suivants 
illustrent  la  mAthode. 


rata 


Blure, 


3 


2X 


1 

2 

3 

1 

2 

3 

4 

3 

6 

1 


H. 


THE 


MJlN    of    FA-ITH 


ABEIDGED    VIEWS 


•t 


MODEEI  MIEACLES 


AND 


SOCIAL  INTERCOURSE 


BY  HENRY  LACROIX. 


NEW  YORK: 

H.  DE  MAREIL,  l»iiINTER  AND  PUBLISHER,  51  LIBERTY  STRE2 


18G6 


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NOTICE. 

!•'- work  is  most  rospec,,runydedi..a.ed  and  ,.nioul.uW 
Addressed  to  the  English  spealcing  p„p„,„i,„  ,,  Canada  ' 

Tho  abstract  views  herein  set  forth  is  the  production  of  a 
conscious  inspiration.    Some  of  the  assumptions  advaucea  ,nav 
at  flr^t  sight  startle  and  perhaps  somewhat  displease  a  certai,", 
class  of  readers,  as  clashing  with  their  dogmatic  education  and 
convictions;  othen  might  wish  that  the  peculiar  kind  of  philo 
«ophy  which  tins  work  represents  in  a  narrowed  compass 
should  be  extended  to  a  larger  form.    To  the  first  the  author 
would  .,.y :  The  world  of  ideas  is  an  active  world,  not  to  be 
anchored  for  ever  any  where.  Motion  is  synonymous  with  pro- 
grcssion  i„  its  result.    The  slowest  mover  cannot  strictlv  be 
said  to  be  at  rest,  to  have  settled  convictions.    Principle/are 
"".verbally  ,he  same,  although  clothed  here  and  there  under 
different  aspects  and  forms.  Should  this  first  production  receive 
encouragement  the  author  would  gladly  meet  the  wishes  of 
those  who  are  anxious  to  acquire  more  e.xte„ded  knowled-^e 
concerning  the  newly  revived  philosophy.  .       " 


HENRY  LACaiOIX. 


MoNTnEAr,  (Canada)  1866. 


THE 

MA^N    OF    FAITH 


ABRIDGED     VIEWS 


Of 


MODERN   MIRACLES 


AND 


SOCIAL    INTERCOURSE. 


^i  ♦ 


Mankind  is  ever  prone  to  be  skeptical  towards  nevv  reveal- 
mcnts,  and  often  to  doubt  in  the  premises  the  evidence  of  their 
senses.  The  mind  not  prepared  to  receive  does  not  become  reci- 
pient, however  strong  the  appeal  may  be. 

Nature  can  bo  viewed  in  tiie  liglu  of  a  grand  BaUery,  cons- 
tantly at  work,  creating  continually  new  sparks,  mysteries  or 
miracles,  through  the  action  of  the  positive  and  negative 
poles.  In  the  human  physical  organism  there  is  one  great 
battery  which  exercises  the  supreme  sway  over  al".  other  parts : 
tli;it  is  the  brain.  Apart  from  that  great  centrifugal  power, 
there  are  also  in  that  organism  many  other  minor  powers, 
or  batteries,  which  exercise  a  certain  amount  of  action  in  the 
whole.  In  viewing  the  human  form  the  part  which  attracts  the 
attention  most,  although  the  lesser  in  volume  or  size,  is  the 
head  ; — concentration  is  there,  also  beauty  and  power.  From 
that  pinnacle  of  the  organism  the  mind  is  enabhd  to  see  more 
and  more  clearly  the  things  which  are  perceptible  in  Nature's 
Kingdom. 

The  mind  leads  an  as(jentional  existence  ;  from  the  physical 
or  rudimental  phase,  wherein  faith  takes  its  first  step,  the  mind 
ascends  into  the  moral,  or  second  phase,  where  beauty  is  akii\ 


8 


lo  lovp,  hopo  and  charily ;  from  Ihonco  llio  iiiiiul  is  ushoi-cd 
into  llu»  most  liallowod  tornplo,  wlioro  iind'Tstaiidini,' — llu? 
podly  [tower — the  f,'roat  arbitrator,  I'oi^iis  ovnr  all  lliiii,UH  and 
thon;!:lits.  The  first  i)haso  of  tlio  mind  may  ha  callod  I  lie  Uh>\- 
iii;,'  I)Ii,vso,  tiiG  second  llio  sfMisational  piiasc  and  llio  fliird  lli«» 
scoiiig  phase.  In  the  goiioral  human  form,  tho  head  ajtpcars  as 
lli(!  most  prominent  part;  in  tho  si.'clional  or  detail  view  the 
eye  is  Die  most  striking'  feature  ;  it  is  not  Ihereforc!  amiss  or 
illogical  to  consider  the  eye  as  tho  corresi)Oiiding  organ 
through  which  the  mind  manifests  itself  externally  monj 
powerfully,  mon?  evidently.—We  perceive  Ihroughoul  naliin! 
relative  alTinily  in  all  things;  that  which  is  the  most  elevated 
in  the  physical  sense  is  equally  the  medium  through  which 
moral  and  intellectual  qualities  arc  moic;  readily  maiiifcsled. 

The  mind,  although  using  the  hi-ain  as  i(s  .'icLive  agenl,  is 
more  or  less  inlluenced,  according  to  the  development  of  the 
individual,  by  the  sensational  and  feeling  organs.  The  being 
in  the  physical  stale  has  a  physical  mind.  The  being  in  the 
moral  state  has  a  moral  mind.  The  being  in  the  intellectual 
state  has  an  intellectual  mind.  The  classifying  of  these  three 
Oiders  of  beings  is  easily  made.  The  physical  n7an  seeks  for 
j)hysical  occupations;  lie  is  attracted  and  held  in  the  feeling 
state.  The  moral  man  seeks  for  moral  occupations  ;  ho  is 
attracted  and  bound  in  the  sensational  stale,  wherein  the 
moial  qualities  are  evident.  The  intellectual  man  seeks  for 
j)hilosopliical  attainments,  for  the  most  enlarged  views  whicli 
the  mind  can  grasp,  and  looks  over  all  things  in  the  most  inde- 
pendant  and  feai'less  manner.  ICvery  being,  however,  rei)re- 
sents  a  ditterent  shade  in  the  degree  lo  which  he  is  attached. 
Philosophical  ideas  are  never  nourished  to  any  extent  in  the 
physical  and  moral  mind  ;  the  intellectual  mind  alone  can 
grasp  and  comprehend  them.  Nature's  laws  jireside  over  and 
govern  all  things;  nothing  is  left  to  exceptional  government, 
to  arbitrary  and  whimsical  action  ;  relativeness  and  harmony 
are  visible  throughout  nature — in  all  things  without  exc;^p- 
tion.  The  difference  of  degrees  does  pot  constitute  injustice, 
because  all  degrees  have  had  tho  same  starting  point,  the  same 
origin  ;  progression  is  there  to  prove  it.    The  intellectual  man 


1 


3 


IH'lI 


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imc 
nan 


cannot  boast  of  not  having  been  physical  ..nd  mor.il  in  Inni,  or 
of  having  boon  cxonipt  from  the  crucifixion  of  the  flesh  and  of 
iho  heart  in  their  general  degrees,  apart  from  their  minor 
degrees  which  still  retain  a  hold  on  liim  and  which  always 
will  throughout  existence.  Physical  and  moral  men,  there- 
fore, can  with  propriety  and  truthfulness  look  upon  the  inteU 
hictnal  man  with  confidence  and  love  us  having  undergone 
more  trials  than  they  themselves  have  yet  endured;  he  who 
has  arrived  at  the  end  of  a  road  must  necessarily  have  tra- 
versed the  intervening  sjjace ;  such  are  the  lessons  of  logic. 
Simplicity  is  the  hand-maid  of  truth  ;  complexity  is  the  imp  of 
error.  , 

In  dealing  with  ideas,  even  often  times  with  those  of  an  ele- 
vated character,  the  physical  man  is  led  on  by  faith,  his  \m\vI\- 
vular  companion  and  guide,  when  his  vicious  propensities  do 
not  interfere  or  when  the  vicious  or  blind  counsels  of  his 
nearest  superior — tln)  moral  man — does  not  obstruct  his  vision. 
The  physical  man's  senses  are  very  acute;  his  intuitive  powei-s 
are  capable  at  times  of  reaching  a  great  height  in  the  sphere? 
of  thought,  when  the  negative  reins  are  not  loo  much  tighliMi- 
ed  over  him  :  witness  Ihe  wild  Indian's  logic  in  many  instan- 
ces :  witness  the  child's  repartee  and  casual  observations  when 
left  to  his  sole  inspiration.  Self  reliance  is  often  equal  to  first 
thought,  which  is  usually  accounted  to  be  the  best.  The  physi- 
cal man  is  naturally  more  self  reliant  tlian  the  moral  man, 
although  he  occupieij  a  lower  degree  than  the  other.  The 
moral  man^  is  a  protection  seeker,  a  more  or  less  dependant 
being  on  exclusive  authority;  at  least,  such  is  his  general 
character.  The  normal  state  of  the  moral  being  consists  in 
iillowing  himself  to  be  guided  and  led  by  his  superior — the  intel- 
lectual man  ;  sensation  is  never  equal  to  the  action  of  seeing ; 
the  moral  mind  is  not  on  the  same  plane  as  the  intellectual 
mind,  therefore  its  vision  is  not  as  extensive,  as  capacious  as 
that  of  the  other.  The  loot  when  feeling  an  object  transmits 
the  impression  to  the  sensational  organs,  which  at  once  trans- 
mit it  to  the  comprehensive  organs.  Such  is  the  modus  operandi 
in  the  physical  organism  of  all  beings  ;  such  should  also  be  the 
mofJus  operandi  in  the  social  organism !  Is  such  a  divine,  or 


naliiral  law,  adlKTcd  to  ai  d  followed  in  ils  dictates  ?...  TIjr> 
moral  man  is  only  an  auxiliary  whoso  ronl  mission  consists- 
sjnipiy  in  Iransmilling  faithfully  tho  mossajjps  bctwf'cn  tho  in- 
tcllei'lnal  and  physical  man,  and  vice  vfrsn.  Tho  moial  man  i^ 
not  invostod  hy  natnro  with  anthority,  in  its  strict  or  truth- 
i'nl  sonso, — no  more  than  th(-  spouse  in  tho  human  family  is 
inv(!slod  with  lh(»  same  ;  no  reasonin<^,  I  imagine,  can  vindicalo 
a  contrary  view — however  long  and  lerso  it  may  be.  Hierarchy 
is  established  in  .ill  things  throughout  nalnr<»,  for  a  practical 
|)nrpose,  and  not  for  a  nominal  one;  utility  is  the  object  of 
every  thing,  and  therefore  we  mus-t  view  the  existence  of  the 
intellectual  njan  over  the  moral  man,  in  a  practical  manner 
and  acknowledge  him — in  tho  so(!ial  view— as  the  proper  au' 
ihorily  by  whom  mankind  should  be  governed.  The  mother, 
in  th"  family  who  would  question  the  authority  of  its  guic'Cy 
and  assert  her  snpremacy,  would  be  looked  upon  as  acting 
unwisely  and  viciously  j  that  which  is  natural  and  wise  on  a 
small  scale  is  a'.-*o  natural  and  wiso  on  a  large  scale.  The  child, 
in  the  lamlly,  questions  its  mother  upon  all  things  and  receives 
answers  which  are  in  keeping  with  the  expressed  views  of  its 
father;  such  at  least  is  tho  wise  practice  in  every  harmonial 
family,  of  every  mother  who  wishes  for  the  welfare  of  hei' 
children,  for  quietness  and  happiness  at  home.  Would  such 
a  course  of  action  be  injudicious  and  unwise  in  the  large  scale 
of  the  social  family  ?,.. 

Many  questions  are  made  l)y  thec/j/7</r^«in  the  social  family 
concerning  many  things  in  nature  which  are  yet  left  unan- 
swered in  the  strict  sense.  The  moral  beings  inconsistently  at 
times,  think  that  knowledge  of  a  certain  nature  and  kind  may 
be  hurtful  to  the  spiritual  appetite  of  their  children  ;  they  then 
withold  fiom  them  that  which  might  be  beneficial.  Real 
comprehension,  as  I  have  said  before,  is  not  the  attribute  of 
sensational  beings.  The  children  of  n.ture  are  as  inqyisilive 
is  the  small  ones  in  the  family  circle ;  they  will  peep  into 
mysteries  and  try  at  times---in  iheir  own  way — to  unriddle 
that  which  is  hidden  to  them  and  philosophise  when  they  are 
lold  not  to  do  so.  The  forbidden  fruit  has  always  tempting 
tiiarms.    Knowledge  is  always  hidden  ;  knowledge  is  very 


a 


nan- 

ly  at 

may 

theii 

Ueal 

lie  of 

silive 

into 

•iddle 


often  ihn  foibiJdon  fri'.il  to  the  eyes  of  llio  aonsalional  being. 
That  wliicli  is  oiivolopeil  in  darkness — and  are  not  all  things 
and  thoughts  ifi  that  state  before  they  are  evidenlly  manifest- 
ed to  us — ia  looked  upon  by  8<Mi»alional  beings  as  dnngerouj*, 
as  things  and  thoughts  not  to  be  meddled  with.  The  negative 
hjdngs  when  acting  through  their  own  powers,  through  the 
impulses  of  their  nature,  or  independanlly  of  the  inspiration 
and  guidance  of  the  positive  beings— their  superiors  and 
natural  guides — will  always,  more  or  less,  shrink  from  the 
onward  coarse,  frora  the  .yrogressive  existence,  which  has 
always  to  go  through  darkness,  dillicultiesand  sufferings.The  all 
wise  Providence  has  no  doubt  ordained  that  a  certain  amount 
of  free  will  and  action  should  be  exercised  by  the  two  collective 
beings  alluded  to  above,  or,  rather,  that  they  should  exert  them- 
selves in  a  certain  measure  to  have  their  own  particular  views 
considered  and  weighed  by  their  superiors,  as  well  for  the 
KRCtional  intereyl  as  for  tiie  general  welfare  of  the  whole.  In 
the  family  circle.  whosw3  negative  being  would  be  positively 
passjve  there  would  be  no  happiness.  Those  who  are  allotted 
in  their  households  with  the  other  extreme  might  wish  for  the 
passive  one, — but  I  beleive  tliey  would  not  long  relish  thtj 
change  if  it  appeared  with  a  permanent  character. 

The  feeling  and  sensational  beings,  although  subjected  in  the 
general  sense  to  the  guidance  of  their  superiors,  are  inherently 
told  to  rely  also  upon  themselves,  and  to  act  independantly  in 
a  certain  measure  from  the  helping  and  guiding  eye  which  is 
above  them.  The  child  in  the  household  is  often  left  to  him- 
self by  a  wise  disposition  of  the  guiding  parent,  so  that  he 
may  learn  wisdom  by  personal  experienct,  The  mother  how- 
ever is  always  more  or  less  adverse  to  such  an  exercise  of  thai 
natural  law  ;  she  trembles  at  the  mere  idea  of  separation  from 
those  to  whom  she  gave  birth ;  experimental  existence  is 
always  in  her  eyes  a  dangerous  thing,  from  which  she  almost 
always  tries  to  exempt  her  children,  from  which  she  would 
tear  away  her  supeiior  if  means  permitted.  Such  is  the  almost 
invariable  action  manifested  in  the  sectional  view  of  humanity  ; 
that  is  the  small  scale.  By  applying  the  same  observation  on 
the  large  scale  a  similar  process  of  action  is  to  be  witnessed. 


10 


The  antagonism  of  the  sensaiional  beings  towards  the  seeuijT, 
or  positive  beings,  proceeds  from  a  ii,atnral  and  inherent  dispo- 
sition.   That  antagonism,  however,  should  al'vays  be  made 
with  ti«e  ai  ms  of  love  and  charity — which  are  the  only  arm:' 
allotted  by  nature  to  all  negative  or  sensational  beings.  Antag- 
onism is  natural  to  all  things ;  it  is  one  of  the  main  levers 
through  which  progression  is  attainable  and  which  accompa- 
nies all  beings  through  their  different  states  or  degrees  of  exis- 
tence.   Sensational  beings  are  naturally  inclined  to  oppose 
that  which  may  have  the  effect  of  changing  or  altering  the 
existing  «^tate  of  things  which  surround  them  ;  the  closer  the 
action  the  stronger  their  opposition.    Gonserv.'ilive  beings  do 
not  reason  through  the  inspiration  of  the  natural  laws,   at 
least  as  a  rule  or  at  the  beginning  of  all  new  actions  ;  spe- 
cial laws  have  more  charms  for  them,  because  they  are  of  a 
conservative  nature  like  themselves.    Like  draws  like.     Ideas 
of  a  metaphysical  nature  which  encompass  practical  knowled- 
ge, do  not  come  to  the  reach  of  I  he  sensational  beings.    The 
second  age,  or  the  negative  or  sensational  age,  is  never  a  prac- 
tical one  ;  the  ideas  which  such  an  age  attract,  have  still  to 
undergo  a  new  process  of  elaboration  before  they  attain  their 
final  growth  and  value  ;  they  have  still  to  receive  the  elabora- 
tion and  sanction  of  intelligence, — or  come  in  contact  and  be- 
come assimilated  with  the  superior  mind.   Therefore.  I  affirm, 
that  all  ideas  in  dispute,  or  those  pending  between  the  sensa- 
tional and  seeing  beings,  or  those  not  acknowledged  and  sanc- 
tioned by  the  latter  beings, — are  still  in  an  incomplete  state  and 
cannot  be  recognized  as  complete  verities,  as  practical  tr  ths, 
and  are  therefore  liable  to  receive  furLher  action.    A  minor  re- 
lative value,   they  have,  without  any  doubt ;  but  they  can 
claim  no  more.  To  faithfully  report  between  the  two,  is  the  main 
mission  of  the  moral  being,  in  the  «'"ict  sense,  either  in  the  social 
or  family  organizations.    All  ideas  or  questions,  prejudged  by 
moral  beings,  or  returned  to  the  physical  beings  tainted  with 
absolute  views  become  brands  of  discord.  An  operator  who  would 
unfaithfully  report  a  telegram  would  become  liable  to  prose- 
cution and  condemnation.    Apply  the  same  to  th'^  reporters  of 
the  great  social  organization  and  see,  when  acting  in  a  similar 


^ 


n 


manner,  whether  they  are  justifiable  in  doing  so  and  whether 
I  hey  are  amenable  to  the  invisible  justice  which  presides  over 
nature  in  all  its  j>arts. 

The  medium  state  is  a  very  difficult  one  to  go  through.  To 
link  two  parts  together — by  ollicious  action — requires  a  great 
deal  of  care,  a  deUcate  nature,  and  a  constant  watching  over 
one's  self.  To  keep  one's  self  from  conlammination  when 
dealing  with  impure,  or  rudimental  things,  such  as  physical 
things  always  are,  is  never  possible  in  Ihe  strict  sense.  See  th.; 
action  and  labours  of  the  m-Jther  in  the  houst!hold, — how 
trying,  painful  and  difficult  they  are;  where  is  the  mother 
wlio  does  not  at  times  become  despondent  and  irritable  ?  What 
lakes  pla<^e  on  a  small  scale  takes  place  also  on  a  large  scale. 
It  behooves  everv  intellect  to  be  merciful  towards  those  who 
have  difficult  missions  to  perform  and  who  therein  derive  mcic 
bitters  than  sweets.  To  transmit  to  inferiors  instructions  supe- 
I'ior — in  many  instances — to  one's  own  comprehension  is  a  very 
.irduousdutj ;  a  load  above  one's  own  present  spiritual  strength 
can  be  viewed  in  the  same  light  as  in  physical  instances.  To 
acknowledge  an  idea  as  above  one's  own  comprehension  and 
be  the  bearer  of  it  is  to  act  mechanically.  To  be  a  medium  for 
a  superior  intelligence  does  not  however  mean  that  its  action 
is  always  mechanical.  Every  transmitted  thought  is  always 
also  more  or  less  taiiUed  with  the  medium's  own  natrire,  how- 
ever strongly  the  medium  may  attempt  to  be  faithful  to  his 
calling  or  mission.  To  run  clear  water  through  a  colored  cloth 
will  always,  more  or  less,  afTect  the  primitive  state  of  that 
liquid  :  so  it  is  in  all  things. 

Faith  is  the  first  condition  to  be  brought  in  all  things.  He 
who  approaches  truth  with  an  unbeleiving  mind  will  not  there- 
irom  receive  any  advantage.  He  who  approaches  error  even, 
with  an  tinbeleiving  mind  will  reap  none  of  the  benefits  which 
all  rudimental  things  extend  to  beleiving  minds — but  its  evil 
i'ruits.  The  denomination  of  evil  and  good  are  expressions 
which  have  relative  value  only.  To  admit  absolute  evil 
is  to  admit  an  absoiute  antagonism  to  the  Eternal  Author 
of  good  ;  it  is  to  deny  progression.  The  most  rudimental 
parts  of  physical  nature,  however  gross  ind  repulsive  they 


IF 


lli, 


appear,  extend  to  the  beleiving  laborer  treasures  of  imraenso 
value  ;  in  moral  nature  it  is  the  same.  The  laborer  is  the 
boleiver  ;  the  idle  man  is  the  unbeleiver  ;  evil  haunts  the 
steps  of  the  idle  man  and  good  accompanies  those  of  the  la- 
borer. 

The  sensational  mind  although  having  undergone  the  beleiv- 
ing phase  is  separated  from  that  state  by  intervening  distance. 
That  which  is  closer  acts  more  powerfully.  The  moral  man 
who  does  not  labor  in  his  calling  and  who  does  not  augment 
his  capital,  acts  unwisely,  both  in  the  personal  and  general 
Sfusc.  Knowledge  is  never  amiss  to  any  one.  Incoming 
truths  are  never  antagonistic,  or  evily  inclined  towards  enter- 
tained truths.  Truths,  looked  upon  as  errors,  and  repelled, 
will  always  return  to  their  enemies.  Past  ideas  which  havi; 
not  been  assimilated  by  man,  are  children  who  will  always 
haunt  more  or  less  every  household  of  the  mind  j  nothing  can 
be  discarded  and  thrown  away  as  useless,  as  rubbish  ;  every 
idea  must  receive  complete  elabon tion.  To  discountenance  an 
idea  on  the  plea  of  strangeness,  or  of  its  apparent  enmity 
towards  entertained  or  preconceived  notions,  is  unwise  and 
hurtful.        ,.:   .  •  .  .      „„„  ,  .  ,,;,  -   ;   .     ^:.,.>,,  f^  ,^.„    ,. 

The  moral  man,  being  outside  of  the  beleiving  state,  or  out- 
side of  the  phase  or  faith,  being  separated  therefrom  by 
natural  demarcations  and  boundaries,  cannot  be  looked  upon 
as  an  active  beleiver,  no  more  than  the  intellectual  man  can  bo 
looked  upon  an  as  active  beleiver,  or  as  an  active  hopeful 
being.  The  present  mission  gives  its  active  qualities  to  its 
active  agents.  The  qualities  of  the  child  are  to  be  seen  in  the 
adolescent  and  in  the  man,  and  those  of  the  adolescent  are  also 
traceable  in  the  matured  being,  but  by  undergoing  changes  of 
states  they  have  also  undergone  changes  in  their  active  natures. 

In  dealing  with  mysteries  or  miracles,  or  those  discarded 
iruthi — which  are  above  the  comprehension  of  the  sensational 
beings — it  is  not  astonishing  that  some  of  those  beings  should 
deny  them  and  others  overrate  them.  All  classes  of  beings 
have  each  three  shades  or  degrees  to  undergo ;  each  degree 
gives  a  different  sight  or  understanding  to  its  beings.  When 
using  the  material  eye  to  probe  things  either  pf  a  material  or 


18 


its 

the 

also 

;s  of 


jgree 
'"hen 
ilor 


spiritual  nature,  the  returning  rays  will  be  in  keeping  with 
those  which  have  been  sent  towards  the  object  in  view.  Tlie 
intellectual  beings,  however  superior  they  may  be  to  all  others, 
are  also  divided  into  three  sectional  classes  of  a  distinct  nature 
from  each  other ;  those  having  the  material  sight  are  mate- 
rially inclined ;  those  having  the  moral  sight  are  morally  inclin- 
ed and  those  blessed  with  the  superior  sight  look  right  into 
heaven,  or  the  spiritual  sphere,  and  therein  see  things  which  are 
not  discernible  to  others.  The  material  and  spiritual  spheres 
are  linked  together  by  uninterrupted  links,  by  constant  inter- 
changed actions  which  are  not  at  all  times  evident  to  the  m?.- 
terial  eye  but  which  none  the  less  continually  take  place.  All 
incoming  ideas,  or  those  not  yet  assimilated  or  understood,  are 
of  a  spiritual  nature;  entertained  ones  are  materialized,  I 
might  say ; — therefore,  I  plead  that  all  mysteries  and  miracles 
are  spiritual  things  and  that  they  deserve  as  such  a  friendly 
reception  on  our  part ;  that  they  are  God-sent  no  one  will 
deny,  as  all  proceeds  from  the  Eternal  Author;  that  they 
have  useful  lessons  to  transmit  to  us  no  one  neither  will  deny 
if  they  look  at  the  history  of  the  world.  The  material  and 
spiritual  sights  have  both  to  be  used  to  arrive  at  truth ;  the 
two  sights  pertain  !o  all  beings  and  are  given  to  them  for 
practical  use  and  not  for  a  nominal  one, — therefore  let  all  men 
beware  how  they  condemn  things  which  they  examine  only 
with  the  material  senses,  or  with  preconceived  notions,  with 
haste,  and  according  only  to  external  manifestations ;  truth  i& 
imbedded,  like  the  soul  in  man,  deeply  under  the  form. 

To  deny  the  right  to  the  man  of  faith  of  beleiving  actively 
in  things  of  a  seemingly  unusual  occurrence  in  nature,  would 
be  establishing  an  unwise  precedent  which  might  be  brought 
to  bear  against  its  authors  in  many  instances.  The  man  of  faith 
has  the  undeniable  right  to  beleive ;  his  duty  is  to  work  in  his 
calling — of  faith — ^with  all  the  might  which  is  allotted  to  him 
by  nature.  The  inherent  propensities  peculiar  to  each  class  of 
beings  are  not  given  to  be  set  aside,  to  be  neglected  by  their  pos- 
sessors; active  life  only  is  useful  and  blest  with  contentment 
and  happiness.  To  condemn  the  man  of  faith  for  beleiving 
in  certain  things  outside  of  the  bonds  or  limits  of  one's  own 


14 

preconceived  opinions  or  active  Itnowledge  is  to  doubt  iiis 
veracity,  to  impugn  his  character,  or  to  deny  the  existence  in 
him  of  the  senses  through  which  such  things  become  tangible 
to  him.  The  Indian's  senses  are  very  acute  ;  through  the 
aural  sense  he  will  at  times  become  cognizant  of  a  certain 
occurrence  taking  place  at  a  great  distance ;  will  he  whose  sim- 
ilar sense  is  not  appealed  to  by  an  active  rapport  with  the 
occurrence,  through  its  external  manifestation,  deny  the 
capacity  to  that  Indian  of  hearing  what  he  cannot  hear  ?  The 
sincere  and  inquisitive  mind  in  such  instances  will  take  the 
trouble  of  testing  the  question  by  proper  investigation, — but 
even  then  the  circumstances  may  not  be  favorable  to  the  inves- 
tigation ;  the  producing  cause  may  not  be  at  first  traceable  or 
at  once  found ; — should  the  effect  in  such  cases  be  denied  exis- 
tence ?  Small  birds  will  warble  certain  sweet  notes  which  can- 
not be  produced  by  large  ones.  To  be  active  and  truthful  to 
one's  own  calling  and  inward  impulse  is  to  act  naturally  and 
wisely. 

The  man  of  faith  has  senses  fitting  to  his  mission,  as  the  foot 
and  hand  have  peculiar  organs  suitable  for  feeling.  The  exter- 
nal eye  is  not  always  required  to  come  in  contact  with  the 
object  felt  by  the  foot  or  hand  to  arrive  at  the  knowledge  of  the 
nature  of  that  object.  The  spiritual  sense  may  alone  be  appeal- 
ed to.  How  far  the  spiritual  senses  may  be  made  to  replace 
the  material  ones  is  not  yet  known.-  I  heard  of  a  man  in  Bos- 
ton who  after  becoming  blind — had  his  spiritual  or  interior 
sight  so  much  developed  that  he  was  able  to  see  as  heretofore 
although  his  external  organ  was  completely  destroyed.  The 
physical  organism  is  not  always  a  barred  dungeon  in  which 
the  mind  has  always  to  stay ;  pictures  seen  are  not  always 
those  only  which  are  traced  upon  its  damp  and  frigid  walls.  The 
mind  borne  on  the  wings  of  the  spiritual  senses  reaches  far 
away  and  comes  in  rapport  with  things  which  are  not  to  be 
seen  by  material  senses  at  the  time.  To  rely  therefore  positive 
ly  only  upon  the  evidence  of  the  material  senses,  is  ta  work 
but  through  the  most  imperfect  part  in  man.  Forewarnings 
of  things  which  do  actually  take  place  are  not  uncommon ; 
how  can  they  be  accounted  for  unless  we    look    into  the 


":'    ? 


1 


M 


spiritual  nature  of  man  for  an  explanation  ?  It  is  exceptional 
cases,  some  will  say.  Exception  !  exception !  such  a  word 
means  what? — to  logic  it  mqans  an  unwise  disposition  in  na- 
ture ;  that  word  and  the  word  absolute — which  acts  as  god- 
father to  the  other,  ai-e  sufficiently  vicious  and  unnatural  to 
unbalance  all  reasoning.  Supernatural  is  also  another  expres- 
sion which  is  commonly  used  to  get  over  a  difficulty,  over 
labor  of  the  mind ;  this  last  word  forms  with  the  two  others 
aboved  cited — the  vicious  trinity  through  which  the  human 
mind  is  kept  in  darkness,  in  more  or  less  ignorance  of  its  future 
destinies.  Absolute — exception  and  supernatural^  are  three  words 
which  have  reference  to  the  three  laws  of  nature — Attrac- 
tion— Compensation  and  Repulsion.  The  relative  meaning 
of  those  three  words  to  the  sense  implied  by  those  three  laws, 
is  only  materially  apparent;  their  relative  meaning  to  one 
another  is  so  unlike  that  the  wedlock  between  them  must  be 
a  very  \inhappy  one ;  and  who  can  gainsay  it  ? — Attraction,  in 
all  things,  is  never  absolute ;  it  may  be  very  positive  at  times,- 
but  no  more.  Compensation  at  times  may  be  very  lenient  and 
mild  in  its  action ,^--but  that  does  not  constitute  exception.  Re- 
pulsion may  appear  occasionally  with  an  unusual,  viguor  and 
give  lieu  to  actions  of  more  than  ordinary  volume  or  impor- 
tance,— but  those  actions  do  not  become  thereby  supernatural. 
Every  law  in  nature  acts  through  three  degrees;  every  being 
is  moved  by  those  three  degrees,  or  shades  of  action.  There 
must  necessarily  be  relativeness  between  the  laws  and  the 
beings,  or  else  rapports  between  them  would  be  out  of  ques- 
tion.— Supernatural  means  something  outside  of  nature ;  have 
the  limits  of  nature  yet  been  ascertained?... 

The  father  in  the  household  represents  the  law  of  attraction ; 
is  he  absolute  for  all  that  ?  If  he  tries  to  become  so  he  is  look- 
ed upon  as  a  uyrant,  and  unhappiness  follows  his  every  footstep. 
The  mother  in  the  same  center  represents  the  law  of  compen- 
sation ;  should  she  be  exceptional  in  hor  mission  of  love  and 
charity  ?  The  child  in  the  same  circle  represents  the  law  of 
Repulsion  ;  supernatural  actions  cannot  be  wrought  by  him, 
although  being  an  active  agent  of  the  law  of  Repulsion. — ^The 
law  of  Compensation  acts  as  an  auxiliary,  as  a  medium,  be- 


twecn  those  of  Attraction  and  Repulsion,  and  its    particular 
class  of  beings,  or  agents. 

The  physical  n)an  is  to  miracle^s  wliat  the  moral  man  is  to 
mysteries,  and  vice  versa.  Miracles  have  a  physical  tendency  ; 
therefore,  they  seek  more  particularly  the  physical  being,  the 
man  of  faith.  Mysteries  have  a  moral  tendency  and  they  there- 
fore seek  the  moral  being,  the  man  of  hope.  Miracles  arc 
things  which  make  themselves  understood  in  a  greater  mea- 
sure than  mysteries.  The  man  of  faith  is  naturally  an  active 
being  and  what  comes  to  him  is  consequently  actively  dealt 
with.  The  man  of  hope  is  naturally  more  of  a  passive  being 
than  otherwise,  therefore,  he  deals  in  all  things  in  a  passive 
manner.  The  man  of  faith  has  an  inherent  tendency  to 
rely  upon  -himself ;  the  man  of  hope  looks  far  l*ack  or  far 
ahead  for  messiahs.  Faith  represents  activity  or  labor, — hope 
represents  a  lull,  or  rest  Labor  attracts  progression,  and  rest 
only  recuperation.  Faith  is  a  result  of  understanding  and  hope, 
as  the  child  is  the  result  of  the  father  and  mother,  it  is  truth- 
fully said  that  the  child  represents  the  future  ;  by  the  same 
logical  reasoning  therefore,  faith  represents  the  future,  which 
according  to  division  of  time  is  accounted  to  be  superior  to 
the  past  and  present  Such  reasoning  is  not  to  be  comprehend- 
ed  at  first  sight, — labor  is  that  which  gives  understanding. 

The  man  of  faith  according  to  such  a  logical  train  of  reason- 
ing, although  being  at  the  foot  af  the  ladder  of  existence,  comes 
out  to  view  in  bright  robes  and  is  seen  to  grasp  with  mighti- 
ness and  effect  that  which  escapes  from  many  hands the 

future 

[  applaud  the  man  of  faiih  with  both  hands,  with  all  my 
capacities  of  understanding.  Futurity  to  me  is  heaven — ^in  all 
its  applicable  meanings ;  I  therefore  cling  to  that  congenial 
brother.  The  man  of  faith  is  not  only  to  be  found  in  the  physi- 
cal class,  the  moral  and  intellectual  classes  have  also  those 
indefatigable  pioneers,  to  whom  difriculties,pains  and  sufferings 
are  pertainable,  but  to  whom,  heavenly  and  divine  doors  in 
nature,  are  more  or  less  opened. — It  is  an  easy  task,  compara- 
tively speaking,  for  the  sensational  being,  or  the  man  of  hope 
— who  sits  loungingly  on  the  couch  of  conservatism — to  find 


17 


fault  with  the  activity  of  Iho  man  of  faith,  who  works,  sweat- 
ing through  every  pore  of  his  material  and  siiiritual  nattires, 
for  the  sole  purpose  of  obtaining  general  welfare  to  common 
brotherhood  ;  it  is  easy  to  deny  and  condemn  the  produce  which 
such  labors  effect  and  to  reap  devoutly  the  benefits  which  they 
ultimately  bring ;  it  is  easy  to  search  through  a  few  leaves  of 
written  laws ;  but  it  is  not  so  easy  to  search  through  the  innu- 
merable pages  of  unwritten  ones.  The  man  of  faith  has  a 
telescopic  eye  ;  the  man  of  hope  has  a  microscopic  one.  The 
first  one  embraces  immensity ;  the  latter  sees  small  things ;  the 
first  one  srirchesfor  truth  and  finds  it, — the  last  one  searches 
not  and  condemns  it ;  the  first  one  sees  light  in  the  greatest 
darkness, — the  last  one  sees  darkness  in  the  most  evident  light. 
The  first  one  is  named  repulsive ;  to  repulse  actively  is  to 
attract  really ;  the  savior  in  all  things  is  in  the  reactive  power ; 
therein  lies  the  real  benefactor :  repulsive  and  reactive  are  but 
one  and  the  same  thing. 

Let  us  now  look  into  the  fields,  the  forests,  the  fastnesses 
wherein  the  man  of  faith  labours  and  see  the  effective  results — 
or  miracles — which  he  snatches  from  nature's  grasp.  The 
retrospective  view  of  his  labors  is  to  be  seen  at  first  sight  in  all 
accepted,  or  existing  things,  as  the  man  of  hope  would  say. 
Things  which  are  now  accepted  as  truthful  were  brought  out 
by  the  pains-labor  man,  by  the  man  of  faith ;  those  things  were 
truthful  then  to  the  man  of  faith  as  thtv,-  are  now  accounted 
to  be  by  others ;  immensity  had  reveai?d  them  to  him  count- 
less ages  before  the  man  of  hope  became  capable  of  perceiving 
them ;  tradition,  history  and  facts  beside  are  there  to  prove  it 
In  the  present  times  the  man  of  faith  is  still  battling  af;ainst 
great  odds  of  individual  kind  to  get  to  his  laboring  fields, 
forests  and  fastnesses.  In  the  subdivision  view  the  man  of  faith 
represents  but  three  parts  out  of  nine  parts.  In  each  of  the 
three  classes  of  mankind  there  are  two  beings  who  mar  the 
onward  progress  of  the  man  of  faith :  those  of  hope  and  under- 
standing. One  would  naturally  and  logically  suppose  that  by 
these  overbalancing  pov\ers  the  active  action  of  faith,  through 
its  beings,  could  not  in  any  possible  manner  be  injurious 
towards  the  whole, — that  its  freedom  from  restraint  would  be 

2 


18 


Is 

I 


.1 

'!1 


beneficial  to  every  human  being — as  harvesting  of  any  kind 
never  represents  a  surplus  or  a  superfluity.  I  wbulrl  say  to 
every  man  of  faith  laboring  in  the  present  times :  "  bo  faithful 
"  to  your  calling  and  do  not  curtail  what  is  extended  to  you  by 
"  mother  Nature.  Be  as  fearless  and  as  true  as  your  forefathers 
"  have  been  in  by  gone  times,  when  burning  stakea  were  the 
"  only  recompense  they  had  to  meet  at  every  step.  Take 
"  renewed  courage  and  tighten  the  belt  around  your  loins, 
"  because  eventful  times  are  near  by,  and  you  will  be  called  to 
*'  take  therein  the  most  prominent  part,  as  you  did  at  the  com* 
"  mencement  of  this  second  era,  or  of  the  christian  phase." 

Conservatism  and  its  beings  have  at  times  to  undergo  the 
fiery  ordeal,  to  be  subjected  to  the  quickening  process  named 
— reaction — so  that  their  progression  may  be  brought  about^ 
Sensational  beings  are  strongly  and  violently  moved  when 
reaction  comes  to  them ;  it  is  a  natural  effect  and  therefore  not 
to  be  wondered  at.  To  those  beings  I  would  say : — "  Look  ye 
"  at  passing  events,  at  those  which  have  a  moral  tendency,and 
"  which  therefore  interest  you  particularly ;  look  ye  at  those 
"  events  and  interpret  their  meaning,  foresee  their  future 
"  results  ;  surely  something  more  is  ahead  !" 

The  ways  of  the  Great  Author  are  mysterious,  but  not  past 
finding  out, —  as  the  man  of  faith  and  the  man  of  understand- 
ing imagine.  Evil,  or  reaction's  measures  and  deeds  may  be 
looked  upon  as  proceeding  from  a  mythical  power  to  the  con- 
servative eye,  but  the  film  which  serves  to  create  such  a  power 
is,  happily  not,  over  every  one's  visual  organ.  He  who  per- 
ceives good  in  evil  (or  undeveloped  things)  has,  I  imagine,  a 
powerful  sight.  He  who  can  extract  from  such  evil,  beneficial 
things  for  common  brotherhood,  is  a  greater  benefactor  to  hu- 
manity than  the  one  who  is  a  stranger  to  such  work  of  pro- 
gression. Conservatism,  or  rest,  is  certainly  recuperative  in 
all  cases,  when  exercised  within  proper  bounds,  but  when 
allowed  to  overstep  its  wise  or  natural  limits  it  becomes  detri- 
mental, not  only  in  the  individual  point  of  view  but  also  in  the 
general  one. 

Yea,  miraculous  things  are  taking  plat  e  every  where ;  every 
newspaper  is  teeming  in  their  daily  columns  with  the  advent 


n 


ny  kind 
1  say  to 
faithful 
» you  by 
•efathcrs 
vere  the 
[).    Take 
ur  loins, 
called  to 
the  coni' 
lase." 
jrgo  the 
8  named 
[it  about. 
}d  when 
Bfore  not 
Look  ye 
;ncy,and 
at  those 
r  future 

not  past 
erstand- 
may  be 
Ithe  con- 
a  power 
rho  per- 
igine,  a 
ineficial 
k  to  hu- 
of  pro- 
tative  in 
it  when 
!S  detri- 
\o  in  the 

;  every 
advent 


^r  new  heavenly  gifts.  Angelic  hands  are  now  profusely  laden, 
for  our  particular  benefit.  To  extort  from  nature  her  sncrots 
is  no  more  a  severe  aud  trying  labor — because  men  of  faith  are 
commencing  to  take  the  lead,  as  in  olden  times ;  Yea,  men 
of  faith  are  leaping  now  a  days  over  the  mountainous  obs- 
tacles of  conservatism  of  all  kind.  It  would  be  too  much  to 
recapitulate  the  extraordinary  discoveries,  or  miracles,  that  arc 
attracted  from  mother  nature,  by  the  man  of  faith.  Telegraph- 
ing, with  the  ordinary  batteries,  without  a  visible  conductor, 
•can  be  cited  as  an  instance '—bu'  what  is  that  compared  to 
mental  tebgraphing,  which  has  been  taking  place  for  several 
years  past  in  many  instances  well  authenticated  ?  The  material, 
or  preliminary  process,  is  always  superseded,  in  all  things,  by 
more  developed  modes ;  therefore,  we  may  expect  at  some  future 
^ay,  which  may  not  bw  far  off,  human  batteries  being  employ- 
ed instead  of  metallic  ones,  for  communicating  messages  from 
one  part  of  the  world  to  the  other, 

Photogr^^phy  is  also  one  ef  the  miracles  of  this  age.  That 
discovery  is  superseding  hand  work  and  every  day  it  is 
being  applied  to  new  uses.  Photographing  visible  objects  with 
,fac  simile  precision  and  with  so  mucfh  quickness  is  wonderful,- 
but  photographing  invisible  beings  may  be  accounted  more 
wonderful  stilL  Is  such  a  thing  done  ?  you  will  enquire.  It 
is  already  done  in  many  men's  minds.  It  exists  in  theory 
beyond  any  doubt,  and  if  we  may  r«ly  on  reports  received  to 
that  effect,  it  exists  also  in  practice.  All  truths  have  firstly  to 
he  conoeived",  application  is  a  thing  that  follows. 

Photographing  invisible  beings  1 — ^why  surely  the  man  is 
mad  wto  conceives  even  the  possibility  of  such  a  thing.-many 
of  you  will  think  and  say.  Photography  diminishes  or  enlar- 
ges the  objects  at  will,  A  speck  unseen  to  the  eye  may  be  en- 
larged at  pleasure  to  any  size  aiad  a  large  object  be  made  to 
appear  as  a  ^peck.  All  that  is  well  known.  These  are  difTicul- 
ties — old  impossibilities — ^which  have  been  mastered.  Are 
there  no  more  impossibilities  ahead  2  Time  and  labor,  I 
imagine,  are  able  to  unravel  all  things,  however  impossible 
they  ma,y  be.  Impossible  is  a  word  which  is  often  to  be  found 
on  the  tongue  of  those  who  have  not  seen  much  and  who  have 
•thought  still  less. 


JO 

Such  a  miraculous  discovory  as  that  of  roproducing  the 
likenesses  of  departed  beings,  by  the  means  of  the  camira  obs- 
cura,  were  it  not  yet  in  exislonoo,  I  would  beloivo  in  its  fu- 
ture advent.  The  deductions  of  the  mind  are  not  guided  by  the 
senses  in  all  cases,  and  minds  of  metaphysical  capacities  are 
not  swayed  by  common  place  reasoning.  To  see  before  one's 
self  is  not  the  gift  of  every  one. 

The  miracles  of  apostolic  times  are  recurring  in  our  age  on 
a  large  scale  in  different  parts  of  the  world.  It  would  take 
volumes  to  detail  their  history  and  the  effect  they  are  having 
in  a  revolutionary  point  of  view  on  established  doctrines  and 
dogmas.  In  England,  France,  Belgium,  Germany,  Italy  and 
Russia,  Ihero  are  daily,  weekly  and  monthly  newspapers, 
reviews,  &ic.,  devoted  to  the  publication  of  the  many  miracles 
of  the  day.  The  only  disadvantage  these  miracles  have  is,  that 
they  occur  in  our  times  I  Were  they  shrouded  with  old  age 
and  the  misty  veil  of  the  past,  they  would  in  the  eyes  of  many 
bear  a  sacred  character  and  be  looked  ux^on  as  genuine,  as  un- 
deniable. 

Lately,  at  the  camp  of  ChAlons,  in  France,  a  zouave,  named 
M.  Jacob,  became  possessed  with  great  healing  powers.  From 
all  parts  around,  as  far  as  fifteen  and  twenty  miles,  patients 
affected  with  all  kinds  of  disease  flocked  to  the  camp,  many 
carried  on  litters  by  their  friends.  During  a  short  time  thou- 
sands, it  is  said,  came  thus,  impelled  by  hope  if  not  always  by 
faith.  The  zouave,  as  in  olden  times,  cured  by  the  touch  and 
even  without  it,  also  without  bill  or  cost. 

As  to  the  miracles  performed  in  the  United  States  for  the 
lu3t  fifteen  or  twenty  years,  under  all  circumstances  and  con- 
ditions imaginable,  tested  in  public,  in  private,  over  and  over 
again,  they  have  surpassed  in  every  way  those  performed  in 
Europe.  Liberty  would  seem  to  be  a  favorable  condition  for 
the  display  of  such  power.  The  "  Banner  of  Light,"  of  Boston, 
edited  so  ably  by  Mr.  Luther  Colby,  is  a  record  where  many 
miracles  are  weekly  brought  out  to  notice. 

Spontaneous  creations  of  arms,  hands,  heads  and  entire  bodies, 
bearing  the  test  of  touch  and  handling,  are  produced  in  private 
and  public  circles,  without  any  visible  agency.    Showers  ot 


21 


T.iin,  of  (lowers  of  (liniTcnt.  kinds,  tliunder  ponls  accompanied* 
with  liglitning ;  cnrnnits  of  wind,  and  many  other  kinds  of  ma- 
nifestations— in  closed  n)f)ms — are  prodiiccil  now  a  days  in 
many  lands.  Trnrismulation  of  metals,  autlienticated  by  the 
well  known  chemist,  J^rofessor  Hare,  of  Pliiladeli>hia,  and 
scviM'al  otlu>rs,  is  also  on  tlie  list  of  the  miracles  of  the  day. 

Ill  New  Port,  R.  I.,  Dr.  J.  11.  Newton  advocates  practically  the  ' 
canso  of  snfferinf?  hnmanlly,  as  the  apostles  of  old  did,  by 
curing  every  kind  of  disease  by  the  laying  on  of  hands.  This 
new  apostle  is  gifted  to  an  extraordinary  degree  with  the 
healing  power;  his  repiitatioii  is  not  established  by  adverlisc- 
'ments,  ^c,  hut  by  the  grateful  praises  of  the  thousands  he  has 
brought  back  to  health. 

The  hands  of  man  have  effected  great  things  in  all  depart- 
ments of  science,  but  those  mediums  of  the  mind  are  only  of  a 
physical  kind.  TJie  voice  of  man  will  be  the  medium  which 
ho  will  make  use  of  to  dictate  his  will  to  nature.  Yea  !  such 
a  thing  will  be  most  assuredly  ;  every  one's  intuition, —  tliat 
superior  intelligence — which  is  not  chained  in  dark  dungeons, 
will  warrant  such  an  assumption.  Wo  might  still  add  : — The 
time  will  also  be,  when  nature  will  obcv  the  will  of  nin 
through  the  mediiunship  alone  of  his  visual  organ.  To  those 
who  would  deny  the  possibility  of  such  things  taking  place,  I 
would  say  :  look  at  the  past  and  compare  it  with  the  present ; 
do  you  not  perceive  that  nature  requires  less  exertion  on  the 
part  of  man  to  obey  his  will,  now  than  heretofore  ?  and  I 
would  add  :  look  at  the  present.  Do  you  find  there  nothing 
wanting  ;  are  you  not  still  wishing,  working  and  looking  for 
greater  prerogatives,  for  further  developments? Progres- 
sion is  endless  in  all  things !  Reflect  and  weigh  well  those 
words,  and  faith  of  an  intellectual  kind  will  be  born  unto  you. 

All  discoveries,  of  whatever  department  of  science,  have  a 
voice,  I  imagine,  which  says  to  men : — "  Ye  foolish  beings, 
"  look  not  upon  us  as  supernatui-al  things ;  do  not  shame  us 
"  out  of  your  sphei-e  by  those  staring  looks,  those  wonderful 
"  exclamations  which  betoken  such  wonderful  ignorance 
^'  of  natural  laws,  such  a  want  of  faith,  such  a  dismal  interior 
•"  spirit  within  yourselves !'' 


22 

It  is  not  thought  ridiriilous  t()  liav)>  fasliioriablc  faith,  bti( 
that  t(!rni  r'uliculouH,  is  lYccly  ai>[)li(''l  to  thoso  who  have  pro- 
giVHsivo  failli.  How  can  any  uiie  itconcilo  tliut  with  progres- 
sion ? 

The  liino  has  boon  when  it  was  dangerous  to  <;v<?n  ont«!rtain 
tlioso  i(l(?as  which  art;  now  accuptod  by  ov(;ry  one,  and  soino- 
poopio  win  Hpoak  of  good  old  tiinos  ! 

K.xtornul  life  has  nion;  (^harnis  for  those  who  aro  materially 
inclined.  Thuso  individnals  aro  ever  ready  to  stifle  interior 
life,  either  in  themselves  or  in  others  ;  to  them  external  sanc- 
tuaries are  the  nee  plus  ultra  of  perfection,  and  interior  venera- 
tion is  accounted  as  nothin-g:  tlie  gods  seen  aro  those  vene- 
rated by  them.  Is  it  in  tht)  order  of  nature  that  sueh  should 
always  bo?  Nayl  nay!  iutelligence  will  have  its  day. 

Ye  doubting  material  boiugs,  who  will  limit — ahsolulcly 
the  capacities  of  man — the  bountiful  generosity  of  nature — th& 
existence  of  new  truths — and  the  infinitude  of  the  Infinite, — 
ascend  to  the  iMnn.icle  of  moral  intelligence  and  there  you 
will  behold  a  vast  and  beautiful  world  which  you  may  call 
your  own,  and  which  sooner  or  later  is  destined  to  be  a  living 
fact  DU  carllu 


II 


Social  intercourse  is  of  tlii'ee  kinds ;  viz  :  physical,  moral  and 
intellectual.  These  three  degrees  are  however  more  or  less- 
linked  together,  according  tj  circumstances,  wants  and  other 
directing  causes.  Physical  intercourse  which  is  the  primary 
source  of  social  happiness,  is  more  apparent,  and  is  often  looked 
upon  as  if  it  were  the  supreme  leader  in  human  affairs. 
Moral  intercourse  i&  less  apparent  and  hides  itself  behind  the 
family  veil  and  other  institutions  of  a  larger  kind.  Intellectual 
intercourse  is  still  less  apparent  and  is  to  be  witnessed  where 
individuals  congregate  less. 

Large  scales  are  based  on  small  ones. — Society,  at  large,  i& 
formed  and  governed  by  laws  which  are  to  be  found  in  indivi- 
dual man.  Social  orgajiization  is  the  counter-part  of  man's 
physical  organizatioa,  and,,  it  is  so  for  its  moral  and  iutellec- 


Inal  orpjanizulion.    Truo  pliilosophy  cannot  lake  any  olhor 
I'uN;  to  judgo  l)y  in  IIkjso  promises. 

Man  is  liold  out  to  ho  a  microcosm  of  nature  ;  in  him  is 
contorod  all  things,  oilhiT  in  a  rudinienlary,  passive  or  active 
foruK  Individually  or  colloclivuly,  in  its  smallest  or  larg(»8t 
senso,  man  is  also  to  bo  found  in  thoso  throo  diirerenl  stales. 
The  moral  and  intolluctual  man  set  in  motion  by  their  interior 
impulses,  wants  and  abiding  laws,  are  continually  pressing  on 
the  physical  man  and  polishing  off  his  rougher  nature.  Tho 
secondary,  or  moral  man,  in  society  has  a  lesser  weight  on 
him  than  the  physical  man,  and  he  has  therefore  a  widcM*  and 
higher  fleld  of  action  :  less  restraint  is  his  lot  Tho  d(}velo[)ed 
man  is  not  subjected  to  human  pressure  ;  eagle-like  he  is 
above  all  human  kinds  and  is  directly,  or  positively,  inlluenced 
only  by  invisible  forms  and  intellects.— Such  is  the  real  view 
of  society  as  portrayed  to  my  mind  by  observation,  in  its  most 
general  sense. 

The  int'jllectual  mind  is  witnessed  as  having  the  greatest 
field  of  action  above  him.  The  physical  mind  has  the  largest 
field  of  action  under  him.  Tho  intellectual  mind  sways  tho 
heavens  ;  the  physical  mind  swaya  the  earth  and  all  its  atoms, 
either  simple  or  compound.  The  physical  and  intellectual 
minds,  or  the  two  extremes,  are  hereby  presented  as  having 
almost,  one  might  say,  universal  action  ;  what,  will  bo  said,  is 
the  action  of  the  moral  mind  in  the  great  congregation  of  hu- 
man spirits  and  the  relative  position  it  occupies  therein?...  The 
moral  mind,  I  rssume,  is  the  female  parent  of  the  physical 
mind,  and  its  mode  of  action  is  similar  to  that  which  pertains 
and  is  exercised  by  its  individual  counter-part  in  the  family 
circle.  The  intellectual  mind  is  the  male  parent  of  the  physical 
one,  and  its  natural  counsellor  and  director. 

Motion,  pulsation  and  combination  are  the  three  great  visi- 
ble powers  acting  upon  all  things.  Motion  is  life  ;  pulsation 
is  its  transmission,  and  combination  is  its  development.  Life 
is  in  the  phy.sical,  pulsation  is  in  the  moral,  and  combination 
is  in  the  intellectual.  We  might  also  say;  power  is  in  the 
first ;  beauty  is  in  the  second,  and  relative  perfection  is  in  the 
third.    And  we  might  further  add  j  faith  is  akin  to  the  first, — 


y  •• 


24 

hope  is  akin  to  the  second,  and  love  (or  moral  understanding) 
is  akin  to  the  third. — These  philosophical  views  are  not  claimed 
to  bo  new.  It  is  said :  "'  there  is  nothing  new  under  the  sun." 
— Such  a  saying  which  implies  immensely  more  than  is  gener- 
ally meant  I  '  its  use,  is  suitable  to  establish  dc  facto  all 
kinds  of  theories,  as  actur.l  or  comparative  truths,  and  render 
thereby  error  and  evil  as  nominal  things  only,  in  the  strict 
sense. — "  What  is  has  been,"  there  is  no  denying,  as  all  par- 
ticles of  matter,  substance  and  spirit  are  co-existent  with  eter- 
nity.— Many  sayings,  1  infer,  are  accepted  whose  whole 
meaning  is  not  understood.  The  uses  to  which  every  thing  in 
nature  can  be  applied  defies  the  present  conception  of  man. 
What  cannot  man  manufacture  with  a  simple  tool — an  axe,  or 
a  knife  ? — Primordiala  are  linked  to  actualities  as  well  as  ac- 
tualities are  linked  to  forthcoming  things.  The  past,  present 
and  future  are  but  the  three  natural  parts  of  time,  which  re- 
volve in  eternity.  Theories  of  the  past  will  appear  in  the  pre- 
sent and  caress  men's  thoughts  and  take  actual  existence  over 
again,  to  the  great  displeasure  of  alarmists  who  cling  to  the 
present  ard  its  actualities  with  all  their  might.  Indi- 
vidually speakmg,  memories  of  childhood  are  with  joyous 
jjleasure  permitted  to  enter  one's  matured  thoughts ;  so  it 
happens  in  the  collective  sense.  Congeniality  and  harmony  are 
fed  and  developed  to  higher  forms  by  opposites.  Nature  poiu  r 
out  such  a  truth  to  man's  mind  in  every  one  of  her  kingdoms 
and  in  every  family  part  of  them.  The  child  who  represents 
the  cast,  by  his  tardy  arrival  in  the  family  group,  is  made  pre- 
sent and  made  most  of.  Why  is  ho  made  most  of?  Because 
apart  from  the  past  which  he  represents  and  the  actuality 
which  he  embodies,  the  future  is  still  more  centered  in  him. 
The  future  is  heaven  in  every  sense. 

New  generations  are  beings  of  the  past,  and  in  new  genera- 
tions, as  well  as  with  the  individual  child,  are  centered  the 
greatest  hopes  of  humanity.  The  child  is  a  germ,  but  one 
which  possesses  more  excellence  than  his  parents.  The  female 
child  is  superior  to  its  mother  and  the  male  child  is  superior 
to  his  father.  The  child  is  a  development  of  the  family  and 
as  such  he  is  therein  a  superior  being. 


25 


The    revolving  process  of 


bringing 


spirits   into  material 


existence,  is  a  question  which  has  not  received  a  wide  exami- 
nation. The  child's  spirit  owes  not  its  existence  to  material 
means  ;  .vhcnco  therefore  does  it  come  and  what  is  its  iirecise 
age,  or  the  length  of  time  it  has  existed  as  an  individuality,  as 
a  conscious  being  ?  Questions  of  such  a  nature  are  important 
and  ought  to  interest  every  thinking  mind.  It  is  not  by  putting 
them  oil'  that  they  will  manifest  their  verities.  The  child  is 
apparently  a  stranger  who  imposes  himself  directly  in  a  fa- 
mily group  and  indirectly  in  thu  social  circle.  Will  not 
friends  separated  by  circumstances  correspond  by  interior 
thoughts,  and  seek  one  another  after  a  time  and  renew  former 
ties  ?  Such  being  the  case  among  human  beings,  can  it  be 
otherwise  between  the  beings  of  the  other  plane  of  existence 
and  those  of  this  material  one  ?  If  the  human  being  is  a  crea- 
ture of  another  world,  he  must  have  therein  attractions  and 
friends,  and,  what  is  to  prevent  the  child  born  unto  me,  for 
instance,  Irom  being  an  old  friend  rather  than  a  stranger? 

If  we  limit  social  intercourse  only  among  mankind,  what  is 
the  use  procreating  human  tenements  to  attract  other  beings? 
I  contend  that  social  intercourse  has  no  known  limits  and 
that  it  extends  from  the  God  Head  to  the  most  rudiniental 
being.  Ai;traction  which  governs  social  intercourse  is  a  law 
of  nature  and  is  exercised  throughout  the  whole  creation,  not 
only  throughout  a  part  of  it.  All  individualities  are  children 
of  the  same  being  and  are  therefore  brothers  and  sisters, 
however  much  separated  they  may  be,  either  by  distance  or 
excellence.  If  intercourse  between  us  and  our  Divine  Father 
does  exist, — which  1  do  not  for  one  moment  question, — why 
F'^ould  not  intercourse  exist  between  us  and  the  beings  who 
are  still  nearer  to  us  ?  It  may  be  argued  that  intercourse  be- 
tween the  creature  and  the  Creator  is  only  of  an  abstract,  or 
spiritual  nature.  Does  man  pray  to  God  for  spiritual  gifts  on- 
ly ?...  The  divine  incarnates  itself  in  all  things  and  thereby 
holds  intercourse  with  all  parts  of  nature  ;  matter,  substance 
and  intelligence  are  continually  descending  from  the  Great 
Source  and  penetrate  all  things,  according  to  their  state  of  re- 
ceptivity.   Intercourse  between  human  beings  and  the  Creator 


w 


'S- 


26 

is  acknowledged  to  exist,  but  such  a  rapport  between  the  hu- 
man beings  and  their  spiritual  counter-parts,  in  the  ultra-mun- 
dane world,  is  inconsistently  denied  by  many  who  call  them- 
selves christians.  Individuality  is  acknowledged  to  exist  in  the 
God  Head  as  well  as  in  the  creature,  and  Vae  Divine  Indivi- 
duality is  shown  to  be  far  ahead — as  to  distance —  beyond  the 
space  occupied  by  other  individualities ;  how  therefore  can 
human  thoughts  addressed  to  the  Almighty,  traverse  intorvening 
space  without  causing  therein,  either  a  wave,  or  a  ripple  ?  Is 
it  not  much  more  natural  and  reasonable  to  consider  the  un- 
seen beings  who  people  surrounding  space,  around  us  and 
above  us,  as  the  natural  mediums  between  God  and  man  and 
between  man  and  God  ? 

Direct  intercourse  is  an  impossibility,  as  mediums  must 
every  where  be  made  use  of  to  establish  a  rapport  between  two 
objects.  Intercourse  may  be  more  or  less  relatively  direct,  or 
the  mediums  may  h?.  more  or  less  numerous  and  active  ;  but 
mediums  will  always  interpose  themoolves  everywhere  and 
between  all  things.  Those  mediums  may  be  either  active, 
passive  or  reactive, — which  are  the. three  states  belonging  to 
all  things  in  nature, — or,  interfere  more  or  less  in  the  inter- 
course ;  but  interfere  they  will  at  all  times. 

The  Creator  may  be  portrayed  as  the  Brain  and  Intelligence 
of  Creation ; — the  Spirits  may  be  looked  upon  as  its  heart 
and  Humanity  as  its  externals.  The  Spirit  is  the  Divine  made 
less  and  the  human  is  the  Divine  made  lesser.  The  Spirit 
state  is  a  natural  toll-gate  between  the  humar  and  the  Divi- 
ne, and  no  human  thought  can  penetrate  into  the  divine  realm 
without  the  help  and  assistance  of  intervening  agents.  Does 
not  every  part  in  the  body,  between  the  foot  and  the  head 
become  more  or  less  agitated  when  something  is  felt  by  the 
lesser  extremities  ? 

To  acknowledge  intercourse  between  the  God  Head  and  the 
foot  of  human  creation,  is  to  link  the  two  personal  extremities 
in  one's  mind  ;  but  to  exclude  intercourse  between  the  spritual 
and  the  human  individualities  is  to  destroy  the  plausibility  of 
the  first  proposition.  If  the  first  proposition  is  true  and  the 
second  one  is  false,  nature  and  its  laws  are  in  contradiction  on 


[ 


: 


27 

large  scales,  and  relativeness  is  a  word  void  of  sense.  Is  it  not 
as  natural  to  expect  communion  between  the  constituted  parts 
of  creation,  on  a  large  scale,  as  to  expect  it  on  small  ones  ?  Does 
not  the  intermediary  portions  of  the  human  body,  of  the 
human  family,  of  the  terrestrial  body,  play  an  active  part  in 
their  several  constitutions  ?  Logic  is  good  every  where,  I 
imagine. 

Hierarchy  nominates  individualities  to  serve  as  mediums 
between  different  classes  and  the  Infinite.  The  different  classes 
have  corresponding  mediums  to  their  several  states.  Progres- 
sion being  infinite,  to  our  comprehension,  therefore,  mediums 
must  likewise  be  infinite  in  number  and  in  excellence.  When 
mankind  shall  arrive  at  an  intellectual  state  an  Intellectual 
Medium  will  replace  the  Moral  One  which  is  now  recognized 
by  Christianized  humanity.  How  many  centuries  will  elapse 
before  the  Intellectual  Medium  of  humanity  will  make  itself 
known  ?  Progression  is  slow,  so  is  the  advent  of  all  great  bene- 
factors. 

Philosophy  is  not  stayed  by  actualities,  or  acquired  truths. 
Onwaru !  is  the  watch  word  of  philosophy  and  onward  it  must 
go.  Philosophy  is  ahead  of  moral  science  and  cannot  be  bar- 
red by  its  rear  companion  from  corresponding  with  the  glorious 
realm  of  mentality  which  is  directly  above  it.  Moral  science  will, 
as  the  spouse  in  the  family  circle,  cling  to  its  superior  compa- 
nion when  a  forward  step  of  importance  is  to  be  taken  and  wail 
mightily,  at  times,  against  the  dangers,  or  truths,  ahead.  Truth, 
in  the  most  developed  form  is  always  ahead ;  forward  there- 
fore must  philosophy  go  to  attain  it.  Without  intimate  inter- 
course with  the  future,  philosophy  would  not  exist.  Without 
intimate  intercourse  with  philosophy,  moral  science  wilhers 
away  and  becomes  relatively  worthless.  Wisdom  is  brought 
to  the  mind  by  incoming  thoughts;  both  moral  and  intellec- 
tual wisdom  is  achieved  by  rapports  with  their  natural 
mediums.  To  understand  the  heavenly  will,  moral  science  has 
therefore  to  interrogate  philosophy,  because  philosophy  is  its 
natural  medium.  To  understand  higher  truths,  philosophy 
must,  by  the  same  rule,  interrogate  the  heavenly  beings  who 
are  its  natural  mediums. 


28 


Tho  human  family  is  the  image  and  connter-part  of  the  divine 
family,  or  of  the  great  social  circle.  In  the  human  family  the 
father  represents  the  Divine, — the  mother  the  Spiritual  and  the 
children  the  Human.  The  mother  is  the  natural  medium 
between  the  children  and  the  father,  and  vice  versa.  Such  a 
disposition  in  the  family  circle  is  thought  to  be  wise  and  natu- 
ral and  mankind  is  willing  to  abide  by  it.  Tho  small  scale  is 
good  !  Would  the  large  scale,  to  which  reference  is  made,  be 
bad  under  corresponding  principles  and  similar  action  ? 

The  messiiges  to  the  Creator  from  the  creature  are  questions  ; 
the  messages  to  the  creature  from  the  Creator  are  answers.  The 
messages  to  the  Creator  from  the  creatui;'^  are  of.  three  kinds, 
viz :  physical,  moral  and  intellectual.  Ho  who  gives  must 
have  ;  therefore  it  is  logical  to  say  and  assert, — that  God's  na- 
ture, which  is  acknowledged  to  be  triune,  must  be  physical, 
moral  and  intellectual.  Perfection  is  in  God's  triune  nature 
and  imperfection  is  in  the  creature's  triune  nature.  Perfection 
and  imperfection,  in  the  large  scale  as  well  as  in  the  small 
scale,  are  united  by  links  although  they  are  separated  by  dis- 
tance. 

Mankind  is  under  the  impression  and  belief  that  intercourse 
of  a  moral  kind,  is  of  the  highest  nature.  Why  is  it  so  ?  Because 
mankind  has  not  yet  arrived  at  the  intellectual  phase,  because 
much  is  yet  left  to  be  achieved  in  the  moral  sense.  The  fore- 
ground of  the  intellectual  realm  is  still  hidden  by  the  amount 
of  moral  or  spiritual  truth,  which  has  still  to  be  elaborated  by 
the  human  mind.  What  is  not  seen  or  felt  is  considered 
absent ;  what  is  absent  to  the  senses  of  the  mind  is  very  often 
accounted  to  be  out  of  existence. 

The  mass  of  christianized  mankind  is  a  spiritual,  or  moral 
Body ;  by  its  motion,  it  is  continually  ejecting  from  itself  finer 
particles  which  in  time,  will  form  a  distinct  mass,  or  an  Intel- 
lectual Body.  Those  particles  (individualized)  are  yet  more  or 
less  isolated  from  one  another ;  every  year  however  is  increas- 
ing their  number  and  their  co-hesion.  Is  not  progress  univer- 
sal and  infinite  ?  Is  it  not  exercised  towards  all  things  1  Why 
therefore  should  the  christian  man  be  adverse  to  the  introduc- 
tion of  higher  theories,  or  truths  ?  Nothing  is  given  io  man  but 
what  is  wanting. 


29 

Progress  is  the  nearest  ultimate  which  intercourse  brings. 
Progression  is  understood  by  many  to  be  a  law  of  nature ;  but 
a  moment's  reflexion  will  teach  otherwise.  There  are  but 
throe  laws,  or  three  governing  principles  in  nature,  each  one 
springing  from  a  separate  portion  of  the  Divine  Nature.  Attrac- 
tion, compensation  and  repulsion  are  the  three  laws  which  are 
portrayed  vividly  in  the  government  of  nature.  From  the 
action  of  these  laws  progress  is  evolved  in  all  things  and  takes 
existence. 

"The  laws  of  nature  are  individualized  firstly  in  the  Divine,  se- 
condly in  the  Spirit  and  thirdly  in  the  Human.  Man  has  first  to 
learn  to  correspond  with  man  before  he  is  able  to  correspond 
with  the  Spirit  above  him  ;  the  Spirit  has  also  to  undergo  a 
gimillar  process  before  correspondence  with  the  highest  sphere 
can  be  established*  The  Divinity  itself  cannot  correspond  with 
a  creature,  of  whatever  station,  even  through  mediums  of  the 
most  superior  kind,  unless  that  creature  calls  for  such  an-apport 
with  sincerity.  Intercourse  between  the  Creator  and  the  creature 
is  hereby  perceived  to  be-more  or  less-controlled  by  the  latters' 
will,  or  state.  Such  a  case  shows  conclusively  that  the  Creator  is 
not  absolute  in  his  action  towards  his  creature.  The  father  in 
the  human  family  is  the  representative  of  the  Creator,  and,  he 
is  not  absolute  in  his  government ;  the  child  at  times  will  rule 
and  the  mother,  at  other  times,  will  also  do  so  in  opposition  to 
the  will  or  desire  of  their  common  superior.  Relativeness  is 
hereby  proved  to  exist  between  the  two  extremes  of  indivi- 
dualized kind ;  the  mode  of  action  in  the  finite  is  hereby 
shewn  to  be  alike  in  the  Infinite  and  vice  versa. 

However  wrong  it  may  appear^  at  first  sight,  that  the  ciilld 
and  the  mother  should  at  times  be  in  opposition  to  their  com- 
mon superior,  and  that  they  should  at  such  moments,  more  or 
less,  overrule  him,  and  that  such  should  also  take  place  in  the 
large  scale,  or  between  humanity  and  tiin  spirit  world  and  the 
Divine  Father,  still  those  collective  counter  actions  are  none 
the  less  necessary,  natural  and  wise. 

Action  is  universal  ;  in  individualized  nature^  action 
is  in  rapport  with  the  state  of  advancement  of  the  indivi- 
duality, creating  thereby  actions  of  different  kinds.    Although 


30 


IllM . 


II 


action  in  the  lowest  scale  is  called  reaction,  it  is  none  the  less 
a  positive  action  towards  its  kind,  and,  although  action  in  the 
middle  scale  is  called  diversion,  it  is  none  the  less  a  positive 
action  towards  its  own  kind.  The  child  when  reacting 
against  the  will  of  its  parents  is  at  times  wisely  led  to  do 
80.  The  mother  when  creating  a  diversidn,  however  impassion- 
ed it  may  be  at  times,  is  also  often  led,  by  a  wise  disposition  of 
nature  to  do  so. 

Free  will  in  action,  I  am  led  to  beleive,  is  not  as  great  as  it 
is  imagined.  Observation  and  experience  prove  that  man  is 
more  led  than  he  leads — even  himself.  Circumstances  of 
seemingly  trivial  nature  will  often  arrest  the  career  of  great 
deeds. 

Social  intercourse  is  more  pleasing  in  the  invisible  sense 
than  in  the  visible  one ;  lassitude  and  discontent  are  brought 
on  very  soon  by  visible  intercourse;  not  so  with  invisible 
intercourse*  What  the  external  senses  perceive  is  very  limited, 
while  what  is  perceptible  to  the  internal  senses  is  without 
known  bounds.  To  commune  with  one's  own  mind,  or  with 
the  thoughts,  or  reflex,  which  are  presented  to  it  surpasses  far 
in  extent  and  beauty  what  may  be  derived  from  visible  inter- 
course. Many  times  does  one  wLsh  to  be  alone  when  in  the 
midst  of  a  friendly  group,  when  a  pleasing  thought  is  reflexed 
on  the  mind.  The  charms  of  invisible,  or  mental  intercourse, 
cannot  however  always  be  delineated  to  one's  own  mind,  a 
misty  veil  sometimes  will  intercept  the  vision  of  the  soul  and 
incline  it  to  rest  and  semi-forgetfulness. 

To  educate  the  internal  senses  is  much  more  profitable  than 
what  is  derived  from  the  tutoring  of  the  external  senses.  It  is 
not  to  be  expected  however  that  the  development  of  the  unseen 
self  is  solely  to  be  looked  to  or  cared  for ;  instinctive  nature,  or 
intuition,  is  a  good  guide  and  leads  none  astray  in  such 
cases.  The  material  part  of  man  has  sometimes  to  be  weak- 
ened so  that  the  spiritual  may  have  an  egress  to  accomplish 
good  works ;  in  such  cases  corporeal  diseases  will  appear  and 
give  birth  to  beautiful  spiritual  growths. 

Apart  from  intercourse  with  what  is  called  actualities,  or 
acknowledged  truths,   there  are  vast  and  immense  fields  to 


3( 

traverse  and  become  acquainted  with  before  human  perfec- 
tion can  be  attained,  and  how  can  we  become  acquainted  with 
the  unknown  unless  we  strive  earnestly  and  without  fear  to 
form  an  acquaintance  with  it  ?  To  lag  along  in  the  rear  of 
intellectual  life,  for  fear  of  opposition,  or  of  persecution,  is  not 
a  sign  of  manhood.  This  intellectual  age  lifts  up  its  head 
towards  the  unseen  and  the  unknown  and  holds  intercourse 
with  it.  Those  who  are  of  a  material  nature,  or  those  who 
occupy  that  degree  of  existence,  in  whatever  phase,  cannot 
well  perceive  what  takes  place  elsewhere,  outside  of  their 
personal  or  particular  spheres,  therefore  material  men  of  our 
day,  are  not  made  aware  of  the  great  moral  and  intellectual 
strides  of  this  fast  driving  age.  Physical  progress  seems  more 
evident  to  the  casual  observer ;  does  not  the  body  occupy  the 
largest  and  most  evident  portion  in  all  things  ?  We  are  made 
to  hear  lamentations  on  the  material  tendency  of  this  age  (as  it 
has  always  been  more  or  less  in  all  ages.)  Who  are  those  who 
thus  overspread  human  atmosphere  with  rainy  clouds  ?  They 
are  the  moral  beings,  of  all  phases.  The  lamentations  of  those 
of  the  physical  order  are  violent  and  gross ;  the  lamentations  of 
those  of  the  second  order  are  misty  and  persistent.  The 
intellectually  moral  man  is  a  being  but  little  known  and  appre-* 
ciated  in  human  life ;  such  beings  are  scarce  among  us  and 
are  not  to  be  found  on  stormy  roads  ;  they  are  of  a 
retiring  nature  and  seek  not  the  tempests  of  life  ;  their 
lamentations  are  full  of  love  and  charity  and  resemble  in 
nature  the  songs  of  the  arch-angels.  The  intellectually  moral 
man  is  divested  of  prejudices  and  sectarianism  and  appeals 
only  to  the  highest  senses  of  man's  interior  nature. 


Ill 


Social  intercourse,  in  the  pure  moral  sense,  is  distinguished 
by  kind,  charitable  and  loving  attentions,  either  of  thoughts, 
words  or  actions.  The  effects  of  this  intercourse  are  similar  to 
those  of  the  intellectual  intercourse :  it  binds  individual  nature 
together  and  gives  a  common  direction  to  every  one,  in  the 
general  sense.    Were  we  to  enter  solely  into  the  detail  view 


82 

of  this  subject,  or  any  other,  wo  would  reap  but  very  lilllc 
knowledge  ;  details  are  but  diminutive  particles  of  a  whole. 
Therefore,  in  this  part,  I  will^gcneralize  as  I  did  in  the  others, 
and  select  only  such  details  as  bear  a  prominent  aspect. 

I  have  said  that  we  have  still  a  great  deal  to  learn  in  moral 
science,  and  that  the  intellectual  state  of  humanity  is  yet  to 
come,  and  that  intellectual  groups  are  isolated  and  do  not  yet 
form  a  common  body.  I  beleive  that  observation  will  lead 
every  one  to  acknowledge  such  an  assertion  as  truthful. — 
When  we  compare  this  age  with  former  ages  we  And  that  hu- 
manity has  made  immense  strides  in  the  way  of  progress  ; 
however,  that  progress  in  the  strictly  moral  sense,  has  taken 
place  more  among  the  multitude  than  among  its  leaders.  •  The 
multitude,  or  the  children  of  humanity,  I  contend,  have  been 
the  most  direct;  agents  in  bringing  forth  physical,  moral  and 
intellectual  progress.  The  scientists,  of  all  kinds  have  effected 
little  in  comparison  to  their  unscientific  brethren,  or  men 
without  scholastic  education  and  diplomas,  scientists  have  not 
acted,  they  have  fumbled  over  the  past ;  the  men  out  of  the 
multitude  have  acted,  with  their  eyes  fixed  on  the  future,  and 
have  effected  immense  discoveries. 

The  unlearned  have,  to  a  greater  extent,  been  the  mediums, 
or  recipients,  of  advanced  truths.  That  class  of  human  society 
has  had  more  faith,  hope  and  charity  than  their  teachers.  Great 
minds  born  and  bred  in  the  fetters  of  systematic  education 
have  become  noted  only  after  discarding  inculcated  theories, 
and  by  looking  to  higher  founts  for  knowledge.  Men  have 
progressed  when  they  have  looked  to  the  future  for  lessons. 
Men  have  stood  still  and  have  become  dogmatic  when  they 
have  looked  to  the  past  for  a  teacher,  By — looking  to  the  fu* 
ture — I  mean,  laying  oneself  open  to  new  theories,  to  higher 
forms  of  truth. 

The  masses  have  truly  achieved  the  laurels  in  the  moral  in- 
tercourse. The  leaders,  as  a  general  rule,  have  worked  more  for 
power  and  for  the  vi^ord.  Those  two  expressions  are  synony- 
mous ;  they  are  both  of  the  same  nature  and  are  always  to 
be  found  closely  linked  together.  The  followers  have  followed 
more  closely  the  real  Moral  Man  than  his  official  representatives 


38 


ler 

Ln- 

for 

ly- 

to 

res 


have  done.  Such  an  assertion  may  seem  erroneous  to  many, 
at  first  sight,  but  a  careful  examination  of  recorded  facts  will 
prove  it  so.  By  making  such  a  remark  on  moral  leaders,  I 
do  not  wish  to  teach  the  followers  to  despise  their  leaders,eilher 
of  the  past  or  of  the  present,  neither  to  inflate  them  with  an 
altogether  inordinate  self  reliance  in  their  own  powers  and 
worth.  Were  I  inclined  to  do  so,  I  would  find  many  deaf 
ears  and  many  who  would  intuitively,  naturally  and  wisely 
condemn  such  a  course.  The  multitude,  or  the  children  of 
earth,  will  cling  affectionately,  for  a  very  long  time,  to  the 
bosom  which  has  fed  them  however  imperfect  the  teachings 
and  teachers  mav  have  been. 

The  great  number  of  interpretations  of  the  Moral  Word  has 
given  birth  to  a  great  number  of  denominational  and  antag- 
onistic societies  in  Christendom.  After  the  christian  family  had 
reached  a  certain  development  according  to  number,  the  same 
effect  as  is  witnessed,  naturally,  in  the  family  group,  took 
place ;  division  and  dispersion  tore  away  the  new  born  from 
the  maternal  bosom,  and  new  conditions,  of  all  kinds,  w^ere 
allotted  to  then.  Many  writers  have  argued  that  such  a  divi- 
sion occurred  only  through  the  corrupted  state  of  the  Maternal 
Body.  I  entertained  such  an  opinion  until  lately ;  but 
interior  whisperings,  full  of  charity,  love  and  wisdom,  have 
taught  me  better.  Revolutions  in  the  moral  sense  are  natural 
and  will  take  place. 

Man's  ignorance  of  nature's  laws  leads  him  to  look  on  some 
of  his  neighbours  with  distrust  and  dislike  when  he  sees  them 
acting  differently  from  him.  The  man  who  has  an  improper  un- 
derstanding of  the  moral  law,  cannot  conceive  that  another 
should  be  under  the  physical  law  and  that  he  should  obey  its 
dictates;  intercourse  between  them  is  then  inharmonious  and 
evil  effects  are  thereby  born  unto  them.  Each  class  is  so  influenced 
towards  one  another  when  their  individualities  are  governed  by 
ignorance  and  disregard  of  other's  wants.  The  christian  is  very 
often  educated  to  look  upon  another  of  a  different  denomi- 
nation, with  sentiments  of  an  unchristian  like  nature  ;  moral 
sentiments  are  often  replaced  by  religious  prejudices ;  the  form 
is  accepted,  but  the  substance  and  the  real  spirit  are  rejected. 
This  is  owing  to  a  vicious,  or  improper  system  of  education. 
Reform  in  this  respect  is  however  now  taking  place  in  many 

3 


(I ' 


34 

parts  of  tho  woilil.  Phy&ical  intorcourso,  in  the  commorcial 
sense,  is  getting  to  be  much  more  extensive  among  all  nations ; 
such  will  be  the  means  of  stimulating  their  moral  qualities  and 
of  linking  common  brotherhood  more  closely ;  physical 
means  are  the  harbingers  and  pioneers  of  moral  development. 

Emotional  reasoning  is  more  resorted  to  than  calm  and  unim- 
passioned  reasoning.  Why  ?  because  the  moral  plant  in  man 
has  not  yet  arrived  at  the  state  of  the  flower  ;  the  bud  is  only 
now  becoming  perceptible.  Is  not  tho  head  of  every  thing  the 
most  important  portion  ?  Moral  science  is  only  now  becoming 
intellectually  understood  and  has  yet  but  a  limited  number  of 
disciples.  The  time  is  not  far  off,  I  hope,  when  christians  will 
follow  the  precepts  of  the  great  moral  law  expounder  and  love 
one  another,  even  for  their  own  sakes  and  immediate  interest 
and  welfare. 

However  much  the  Moral  Word  may  nave  been  studied  and 
pondered  over,  its  intellectual,  or  veritable  sence,  I  contend, 
has  not  yet  been  fully  understood.  For  fourteen  centuries  past 
the  Moral  Word  has  been  crucified  in  all  imaginable  ways, 
and  its  spirit,  or  sense,  has  flown  away  to  parts  unknown.  Dis- 


sensions, strife  and  bloodshed  have  been  witnessed 


uuring 


many  ages  on  account  of  the  Word  diversely  understood. 
Surely  a  new  ad*^ent,  carrying  within  itself  seeds  suitable  to 
bring  about  different  effects  among  mankind,  would  be  hailed 
with  joy. 

Man's  moral  nature  has  been  ploughed  and  furrowed  deeply 
for  fourteen  centuries  past. — Fourteen  centuries  1 — What  is 
that  amount  of  time  for  humanity  as  an  aggregate  ?  but  the 
counter-part  of  man's  individual  adolescence  ;  it  is  but  an  iota 
in  the  eternal  sum  of  life.  Look  not  at  the  past,  I  would  say, 
but  to  draw  from  it  lessons  of  wisdom ;  wisdom  is  not  govern- 
ed by  passion  or  selfish  motives.  Learn  to  look  at  the  past 
history  of  mankind  with  the  open  eyes  of  intellect,  and  you 
will  acknowledge  that  those  great  and  small  revolutions 
which  have  taken  place,  were  necessary  for  the  welfare  of 
humanity. 

When  mankind  shall  have  made  more  progress  in  this  new- 
ly opened  intellectual  age,  we  will  smile  over  the  past  and  not 
reject  it  as  we  now  more  or  less  do.  But,  when  mankind  shall 
enter  the  portals  of  the  third  great  temple  of  existence,  or  the 


35 


third  ora,\vo  shall  thon  bless  the  past  and  enihnicosereiioly  those 
who  took  an  active  part  in  it  against  us,  who  crucifled  our 
bodies,  who  pierced  our  hearts  and  contended  intell  'ually 
against  us.  These  thoughts  are  suggi.'sted  to  my  mind  by 
intuitive  reasoning  and  are  sanctioned  as  truthful  by  whisper- 
ing voices.  Pleasing  thoughts  of  such  a  nature  must  not  be 
discarded  from  the  mind. 

When  the  real  Moral  Man  spoke  unto  his  disciples  concern- 
ing the  future  intercourse  of  his  representatives  and  followers 
and  depicted  so  clearly  the  reign  of  passion,  the  dark  ages  and 
their  final  overthrow,  he  spoke  thus  through  his  knowledge 
of  natural  laws  and  of  their  action  on  mankind.  If  those  pre- 
dictions had  not  come  to  pass,  of  what  value  would  have  been 
his  words,  what  credence  could  have  been  placed  in  his  other 
teachings.  The  development  of  wisdom  will  always  enable  man 
to  see  clearly  in  the  future. 

It  is  truthfully  said —  "  extremes  meet. " —  Men  will  apply 
that  saying  to  small  things,  but  men  with  clear  and  wide 
intellect  will  apply  it  to  all  things  invariably,  and  gain  by 
such  an  application  immense  treasures  of  knowledge  concern- 
ing life,  in  all  its  departments.  Extremes  meet  1  Yea,  they  do 
meet  even  against  the  opposition  of  men  and  their  rulers.  The 
physical  and  the  intellectual,  in  the  individual  sense,  however 
much  separated  they  may  be  by  moi-al  beings  will  seek  and 
comprehend  one  another  and  be  willing  to  pull  together  in  all 
things.  Observe  each  of  you,  I  would  say,  and  see  whether  I 
now  make  a  wrong  assertion. 

I  have  invariably  found  more  satisfaction  in  exchanging 
thoughts  with  men  of  the  physical  order  than  with  those  in  the 
moral  phase.  Why  is  it  so  ?  Because  extremes  meet, — because 
the  physical  and  the  intellectual  beings  are  the  active  agents  of 
nature  and  that  they  are  both  willing  to  employ  measures  and 
means  to  attain  the  end ;  not  so  with  the  moral,  or  conservative 
man  :  he  shrinks  from  a  forward  step,  and  is  willing  to  travel 
onwards  only  when  the  road,  of  whatever  kind,  has  been  well 
beaten  by  every  body  else. 

I  might  be  asked  :  why  is  it  that  moral  beings  cannot  see  as 
clearly  in  the  past  and  in  the  future,  or  become  as  practical 
teachers  concerning  things  of  earth  or  of  the  heavens,  as  phy- 
sical and  intellectual  beings  ?  Because  they  are  not  directly 


F 


U6 

linked  to  oithor  of  tlios«»  ulaloH.  When  moral  bt'lugs  look 
lovvardH  oarlh  and  its  hccnjls,  Ihoy  behold  there  physical  beiiign 
actively  at  work,  and  obstructing  their  vi<.'\v  ;  when  they  look 
toward  the  heavennand  it»  treasures  thoy  bcdiold  there  a  lesser 
number  of  individualities,  but  who  claim  the  nahiral  right  of 
explaining  that  which  is  closer  to  them 

Man  becomes  intell(!ctual,  moral  and  physical  many  times  dur- 
ing every  twenty- four  hours,  if  w«!  take  the  inflnitissimal  point 
of  viev.^  of  the  question,  and  partakes  of  the  diil'ercnt  lights  and 
shades,  colors  and  hues  which  those  three  degrees  exhibit  with- 
in and  without  themselves.  It  is  said  ''circumstances  make  man." 
In  the  eyes  of  many  the  word  circumstances  means  chance, 
hazard ;  but  the  developed  man  will  reject  such  meaning  and 
behold  directing  minds  in  the  invisible  world  above  him. 

To  what  extent  is  man  a  free  agent?...  So  far  as  he  is  able  to 
govern  his  own  .actions!  Man  in  his  intercourse  with  physical 
nature  has  to  make  use  of  his  external  senses.  Man  in  his 
intercourse  with  spiritual  nature  is  attracted  according  to  his 
interior  state  and  makes  use  of  his  interior  senses.  In  corres- 
ponding with  a  human  or  a  spiritual  being,  man  is  governed 
by  his  own  personal  interior  laws,  and  becomes  either  active, 
passive  or  reactive ;  man  enters  no  other  state  in  corresponding 
even  with  the  Almighty ;  if  he  is  active,  or  positive,  he  will 
rule ;  if  he  is  passive,  or  negative,  he  will  be  led,  and,  if  he  is 
reactive  he  will  be  led  and  rule  also  in  a  certain  measure. 
Transposition  of  polarities  is  to  day  a  settled  fact,  in  all  things, 
as  well  in  spiritual  nature  as  in  material  nature. 

Mental  intercourse  with  invisible  beings  is  vouched  for  by 
all  written  authorities ;  but  s.oh  an  intercourse  is  influenced, 
more  or  less,  by  interior  and  f^iuTounding  conditions.  All  par- 
ticles of  nature  are  linked  together  and  correspondence  between 
them  is  thereby  established.  Intercourse  of  any  kind, 
however,  cannot  be  complete  unless  it  is  moved  by  three  moti- 
ves. It  is  well  to  wish  for  quietness  and  repose ;  but  it  is 
well  to  have  it  only  when  fatigue  calls  for  it.  It  is  well  to 
wish  for  virtue ;  but  it  is  well  to  be  a  possessor  of  it  only  when 
one  has  gone  through  the  seive  of  experience.  It  is  well  to 
wish  for  knowledge ;  but  it  is  well  to  have  it  only  after  stumb- 
ling through  many  traps.  Opposites  constitute  active  life,  so 
will  every  one  acknowledge  who  are  wisely  inspired. 


■ill 


